Spiritual Sunshine

The great scientist turned mystic, Emanuel Swedenborg, had in his rules of life, “To be content under the dispensation of God’s Providence,” but how do we do that with the state the world is in today? Indeed, many sages, from Krishna to Christ, have offered similar wisdom. And yet, today we face mounting crises, and coming out of Canada’s National Day of Awareness for Missing and Murdered Indigenous Women, Girls and Two-Spirit People (Red Dress Day), we can’t help but see some of the stark, horrendous things that people put others through. This day marks a much-needed reminder and reflection on missing and killed Indigenous women and people, and it serves as a stark highlight of how much our society needs change and healing. How do we become content under these dispensations of God’s, or perhaps the Universe’s, Providence in the light of these dreadful things that impact all of us in one way or another?

There was once a sage with the heart of God, who spoke to people across boundaries of religion and culture – his name was Christ. Jesus said that “I am the way, the truth, and the life,” and also that, “I am able to do nothing of myself.” How do we reconcile these statements from Christ? Those that in one way equate him to God, in unity with Divinity known by many names, and others that denote his subservience to the Father and how “of himself” he can achieve nothing at all? We hear this seeming contradiction in his sayings about us as well, equating us to the light of God and children of God but also saying that we must give up ourselves to find unity with God. Perhaps we can equate this a little with our relationship with the earth as well. How in one way the earth is made for life and beauty but given the selfish and destructive practices we employ today, in order for us to discover the fullness of this we have to clear away our tendency for over production and waste, for non-agricultural practices and harm, for brutality of the earth’s animals and our fellow people.

Easter is quite the celebratory and important time for those who celebrate it, yet some say that certain aspects of the Easter holiday were stolen from “pagans,” but what is paganism and what does it mean to steal a holiday? Traditions have borrowed from each other since time immemorial, and humans tend to celebrate at certain times of the year – often for good reason! Perhaps, the historically Christian-used pejorative “pagan” is behind these oft-repeated assertions – people are pointing out that Christianity is connected to and shares roots in the past, pre-Christ, in both Judaism and other traditions and practices, even though Christianity has often tried to distance itself from them. However, funny enough, Easter may be one of the least “holiday-borrowing” of Christian traditions, as even the use of the bunny and the egg can be traced back to specific Christian groups in the centuries after Christ’s death coming up with their own relatively unique ways to celebrate a holiday that was originally celebrated at the time of the Jewish Passover by Christianity’s earliest followers, who identified as Jews. Many Easter practices share a common thread, however, which is their shared symbolism of rebirth, renewal, and resurrection – something that Christianity further shares with many other traditions’ symbolic practices, highlighting the importance of spiritual renewal and our rebirth in the God at the core of our being across cultures and ages.

We tend to think that we know what to do, what’s best, in any given situation – but what if I said that the mind that thinks it knows best and has so many opinions is diametrically opposed to your sense of peace and what many call the will of the Universe, or God’s will? When we have a sense of understanding it is a moment of relative peace and quietude, an appreciation for how things already are. Noticing the peace that we are is just like this, it lacks the angst of our personal identity and judgment, and yet, these things can arise to it. We only tend to miss God’s peace because we overlook it in its humility, as it is our very own spaciousness and light.

We often hear Jesus’ words, “Do this and you will live,” and take it as a future promise. But like many sages across traditions, he was speaking actively – that we can truly live today if we love our neighbours and love Divinity with everything we have. How do we love both God (or whatever you want to call the Creator Spirit) with everything, as well as love our neighbours? Sometimes it takes quite a bit of strength and patience to love our neighbours! Well, this hinges on what the scriptures mean by “neighbour” (and “God”) and if there actually is a separation between Divinity and the reality of who and what our “neighbours” are. Perhaps these are also synonymous with finding the naturalness of life, what some call finding regeneration, resurrection, and rebirth, escaping our enslavement to the machinations of the superficial social and personal pressures around and within us.

The are many traditions that encourage fasting as a form of spiritual practice, from the fasting rituals of Islam’s Ramadan to Yom Kippur within Judaism. Christianity has a funny one, in a way, in that within the fasting traditions of Lent, Christians are often encouraged to “choose” a fast instead of primarily fasting from food. Perhaps this has its roots in the various forms of temptation that Christ encountered during his 40 days of fasting in the wilderness. The mystic Emanuel Swedenborg believed that even within the detail of “40 days of fasting” there was a deep symbolism, indicating that Christ underwent what he calls “a full state of temptation,” and that we too are all called to overcome “a full state of temptation” by realizing that all of our power is from above (read: within), and also that we serve our minds – when it should be the other way around.

I can’t help but think it would be amazing if my dog did all the things that I told her to: “Ghost, sit and rest. Ghost, turn around. Ghost, do a backflip! Ghost, take yourself safely on a walk for the next 15 minutes.” Although, it sounds like it might be a bummer for her! But this is exactly what Christ and many wise sages indicate that they do in regard to God. Jesus said, “the Son can do nothing by himself; he can do only what he sees his Father doing.” Christ knew that all things that happened are a manifestation of the universal will or what some call “God’s Providence,” but it also means that Christ had awakened to this truth so fully that his mind was perfectly in sync with the Spirit flowing through his mind and around him. Unlike many of us, Jesus was no longer beholden to his fickle yearnings and attachments, nor deep-seated fear or misgivings, although he might have experienced these in passing. Christ says as much himself, “for I seek not to please myself but him who sent me,” inviting us to the same lightness of Spirit by giving in to the flow of Life. And perhaps our relationship with God is even closer and already more aligned than we know, making us less God’s “pets” and more God’s “children.”

The sages are largely consistent with the assertion that we are love itself and so is God. Indeed, they describe how a separation between the love that we are and the love that God is doesn’t exist, although we may often feel or believe this way. Our tendency to get invested in our sense of having a limited form, a limited story, a limited way of thinking and observing of “outside things” keeps us from seeing this truth. The thing that sees these seeming limitations is not itself limited, and how do we know it is not a shared “field of consciousness”? We are one in God – this is also the truth we hear from Jesus Christ. And yet, even knowing this, when we hear the famous Christian Biblical quote of John 3:16, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life,” we interpret it from a place of division, believing that the “only Son” that we are to believe in is elsewhere and not already within us, as the love at our core.

Many of the awakened sages speak of coming into a naturalness of life as they uncover the Divinity at their core. They say that their behaviour starts being dictated by their greater self, the Universe, God, and no longer by the earthly reactions to pressure and conditioning that their old self, their ego, used to exhibit. This coming into the naturalness of life is often expressed as coming into the love that we truly are, coming to know that our very consciousness or awareness makes us all one as the very “light” of God (as Christ called us). Many sages speak of this and some even go as far as to call it “being born again.”

There’s something about the holidays that speaks “joy.” Whatever we celebrate and for whatever reason, when it’s with family and friends (with treats and music) we can’t help but find some level of joy – at least, most of the time! In fact, it’s when we find a sense of oneness, setting aside our personal issues, as well as our political differences, historical arguments, and reactive judgments, that we often find the most joy during the holidays. For good reason! In a way, when we do this, we are setting aside our deep sense of personality (our ego) for our family and friends, or, in other words, we find the greatest joy and love when we “lay down our lives for our friends.”

We each have different ideas about love. I think about loved ones, like my wife, when I think about love. I think about friends and my family. In these thoughts there’s a sense of unity with these other beings which I think is indistinguishable from love itself. This is perhaps why we can treat those we love not always so lovingly, because we treat ourselves not quite so lovingly. Why is that? Some sages tell us that the same reason we don’t treat every living being as a loved one is the same reason we often beat ourselves up, marinating in fear and suffering of some kind or another: we believe and fear that we are separate, isolated beings, defined by our passing minds and bodies, at risk of losing our very light of love when we die. The life of Christ (as with others) serves to remind us that we are not separate from God or each other, that we are one in the body of Divinity and only experience the sense of separation to the extent we believe in it, forgetting the heart of love that we all share and are.

The story of the first communion with Jesus and his disciples celebrating their Jewish Passover is essentially the story of the Lord telling us to remember him when we eat. Eating is something we do daily, but we can also define communion more narrowly, saying that communion only happens in community or at a church, with only bread and wine, etc., but I think broadening our idea of communion can be worthwhile in our exploration of what it means to commune in remembrance of God and our loved ones. You see, Christ’s message wasn’t one of exclusion but of inclusion, and although I believe he was establishing a lovely ritual for his followers to enter into together, at the same time I believe he was doing what he always did: pointing all of us back to a mode of living that no longer forgets its roots and its inherent Divine life. Indeed, to remember Christ is to remember what he was all about, otherwise the ritual of communion may easily become exclusionary and hollow.

When we are close enough to someone that we feel a deep bond, we often call that love. When we feel a type of growing unity or a falling of barriers between ourselves and another, we often call that “falling in love.” We more fully appreciate someone’s beauty, and we find that we want to do more and more for them. The sages tell us that this love that we are feeling is in fact our fundamental nature, but it is sensed when we start to release our sense of division. Often, we do this (or this is done) for a select few in our lives, and when we find we can’t trust someone or they walk away from us that sense of division springs back and our sense of unity, of love, is diminished. However, our greatest spiritual teachers, like Christ, Rumi, and Krishna, invite us to release our general sense of division and our false idea of ourselves, uncovering our always fully present and natural love for others “as ourselves” in the process.

The thing that helps us the most in any given moment may surprise us. How are we to know what may help? And what does that even mean? Ultimately, we’re all fundamentally looking for happiness. Whatever our goals, whatever our desires, at the root level these things are what we believe will help us to find some kind of happiness, or whatever’s closest to it in our experience. Unfortunately, our idea of happiness tends to be connected to passing pleasures, and we tend to allow moments of discomfort destroy our sense of happiness. Our sages, however, tell us that happiness is our very being – we’ve just come to identify so much with the passing phenomena in our lives we miss it. Sometimes, to wake us to this truth prophets and sages, from Jesus to Krishna, have to shake us a bit, and many across the millennia have used methods that at first and at certain moments don’t seem too happiness-inducing.

We as individuals would have nothing if it weren’t for many others. Without animals, insects, other people, the universe, God(dess), we would not be here. The reality of this is presented in every moment, whether through the road we drive on or the salad (pollinated by insects) that we’re eating! Of course, even our very body is an endless expression of this. We have much to be thankful for. And yet, these things are often the easiest to overlook even when they are the most profound things about life. We take for granted what we are used to, often seeking to force a bit more compliance out of something that has served us, strongly wishing that things would be a tad bit more perfect (to us). Thankfully, this year for Canadian Thanksgiving we seek to upend this tendency for unthankfulness a bit! So, let us give thanks.

Pets ground us in a way that we often underappreciate. What we call a pet, an animal or insect living in our home, is often a living embodiment of nature – something we miss in ourselves. Through our inculturation and indoctrination, our thoughts tend to wear well-worn paths, and much of our living and thinking becomes somewhat mechanicalistic (even if we don’t think so). To our mechanized mind, this provides a sense of safety and a structure that we hope provides some peace. But what happens when our typical ways of living don’t serve us or our earth? When what we’ve been doing and are used to doing undermines the very foundations of life around us and within us? I think that we must return to nature and return to the wisdom teachings that are close to the ground if we are to have any hope to survive as a planet.

Up until the James Webb telescope came online recently, most of us science-oriented people were pretty sure that the universe started about 14 billion years ago with the “Big Bang.” Now that we can see further out and further back into the universe, not only is our idea of the age of the universe scrapped (it’s clearly much older!), but we have to go back to the drawing board about how the universe might have started. One thing we can learn from this monumental moment in science history is the importance of being flexible, and not investing too much in any one idea – even a popular one. All ideas and all concepts are beliefs and subject to the whims of time, revelation, and perspective, even the most seemingly obvious ones. Even our beliefs that we are mortal, finite, fallen, separate, individuals, right, wrong, false, or true may be subject to revisiting. And perhaps, the truth of the matter, about us and about the universe, is ultimately beyond words: as words at their best only approximately point to the reality of things. Perhaps this revelation about the Big Bang serves as an opportunity to let go of our tight sense of knowing and of judging, and to return to a recognition of the peace and joy of life when we’re not so “in our heads.”

Matthew 7:21-27 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.” ~ Sages throughout cultures and religions often share wisdom that points to the heart of what it means to be spiritual and find our true selves, things that many of us followers of theirs find hard to stomach. There are a couple of places in the Bible where Jesus warns his followers that just saying God’s name is not enough, and that word service or even service to “God,” “Jesus,” or “the Lord” is not a qualifying act for heaven at all. In fact, as our reading from Matthew illustrates, Jesus told these followers that not even prophesying, driving out demons, and performing miracles in God’s name are enough for the Lord not to cast us away. I don’t know about you, but for most of us, I think it’s been a while since we’ve driven out anyone’s demons! So, what chance do we have? Well, as Christ’s words often attest to, finding the heaven within and uncovering our intrinsic relationship with God is less about outward trappings of belief and religiosity, and more about turning away from our emphasis on outward manifestation and turning within to our very core. You see, it is our choice to step away from hell and enter heaven. This means quieting our minds and opening ourselves to God’s Will, God’s Compassion, and God’s Truth – whatever we may call it.

Enjoy this meditation to open to peace and joy.

I entirely relate to worrying about money. With debt, current obligations, and future ambitions, it can seem inescapable. That’s what makes Christ’s open and interreligious teachings so poignant for us, in a way he’s striking at a source of a lot of our frustrations, personal and interpersonal. Like the teachings of the Buddha, Krishna, and others, many of Christ’s teachings do this: strike at the heart of what keeps us away from our heart and the peace inherent to it. If we follow his pointings, we find that our “burden is light,” but how might we follow something so at odds with the way our minds so often work?